Thera 1.115: Mahanama
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(115):Mahanama Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =115. Mahanāma= Reborn in this Buddha-age at Sāvatthī in a brahmin(priest) family, and named Mahanāma,1 he heard the Exalted One(Buddha) teaching the Path(Dhamma), and gaining faith, entered the Monk’s order. Taking an exercise, he lived on the hill called Nesādaka. Unable to prevent the rising up of evil thoughts and desires, he exclaimed: 'Of what worth is life to me with this corrupted mind?' And disgusted with himself he climbed a steep crag of the mountain, and made as if he would throw himself down, saying, 'I will kill him,' speaking to himself as to another and uttering this verse: ---- 115 Esāvahiyyase pabbatena bahukuṭajasallakikena,|| Nesādakena girinā yasassinā paricchadenā' ti.|| || ---- 115 Lo you! how to a wretched end are come By this steep crag, this famous Hunter's Hill, Its many crests begirt by sāl-tree woods, all its narrow valleys with tangled greenery clothed! ---- In the act of upbraiding himself thus, the Thera evoked insight and won arahantship(enlightenment). And this verse became his declaration of aññā(supreme attainment). ---- 1 Another instance where the Chronicle makes clear lines otherwise inexplicable. There is no hint given that this Thera (whose name means 'Great-Name') is identical with Mahā-Nāma the Sākiyan, one of the Buddha's first (lay) disciples, or with the Licchavi of Ang., iii. 76. The hill in question has not been met with in other books as yet, but, judging from the Commentary, it seems to have been a most charming resort, well supplied with shade, water, and medicinal herbs. With his desperate mood, cf.''Vakkali (CCV.), Sappadāsa (CCXV.), and Sīhā (''Sitters, Ps. xi.). ---- =1.12-5 115 Commentary on the stanza of Mahānāmatthera= The stanza starting with: Esā’vahiyyase pabbatena constitutes that of the venerable Thera Mahānāma. What is the origin? This one also, having done the deed of devoted service toward former Buddhas, accumulating meritorious deeds in this and that existence, wes reborn in a brahmin family, at the time of the Blessed One Sumedha. He reached proficiency in (all his) brahmanic lore (vijjāsu), abandoned his household life (gharāvāsa), had his hermitage built on the shore of a certain river, and lived there teaching the charms (manta) to many brahmins. Then, one day, the Blessed One went near his hermitage in order to uplift him. On having seen the Blessed One, he became pious-minded, had a seat prepared and offered the same to Him. When the Blessed One became seated he offered Him excellently sweet honey. The Blessed One enjoyed (paribhuñjitvā) it, prophesied his future in the manner stated in the story of the Thera Adhimutta before (heṭṭhā) and took His departure. On account of that act of merit, he was reborn in the divne world and rolling about (parivattento) now and then (aparāparaṃ) in excellent existences even, was reborn in a brahmin family, at Sāvatthi, when this Buddha arose, and gained the name Mahānāma. On having attained the age of intelligence, he approached the presence of the Blessed One, listened to the truth (dhamma) aptly gained pious faith, became a monk, caught hold of his mental exercise (kammaṭṭhāna) and was dwelling in a hill named Nesadaka. When, not being able to reject (vikkhambhetuṃ) the depravity (kilesa) that possessed him (pariyuṭṭhānaṃ), became disgusted (nibbinadanto) with his own body (attabhāvaṃ) saying to himself: “What is the use of me with this life of depraved mind (saṃkiliṭṭhacitta)?” ascended the crowning (uccaṃ) crest (sikharaṃ) of the hill, saying to himself: “I shall kill it after having made it fall (pātetvā) from here,” spoke a stanza, pointing himself out (attānaṃ niddisanto) as if (he was speaking of) another person:– 115. This one, you deteriorate (avahiy- yase) on account of the hill, where grow many thorny kuṭaja trees (whose roots are medicinal), with the Nesādaka hill with its reputation and all-round roof-like (foliage of flora). There, Esā’vahiyyase means: This one, you, Mahānāma! Dwindles and deteriorates. Pabbatena means: on account of this hill, which has become (your) residential region. Bahukuṭajasallakikena means: With many Kuṭaja, Indasāla and Sallaki incense trees: in other words, endowed with Indasāla trees. Nesādakena means; with such a name as this. Girinā means: with the hill (selena). Indeed, the hill (sela) is “Pabbata, hill,” owing to the state of having stood with sections (pabbehi) reckoned as joints (sandhisaṅkhāteni); it is said to be “Giri, (hill),” owing to its speaking (giranato) of such substances (vatthūnaṃ) as medicine and so on which have become essence (sārabhūtānaṃ), and of water (jala) by way of flowing (pasavana) and so on. Here, however, since it occurs well in both meanings (tadubhayattha sambhavato) it has been stated (vuttaṃ) as: “Girinā” after having said as: “Pabbatena.” Yasassinā means: with the evident (pakāsena) widely famed (vissuta) all qualities (guna). Paricchādena means: by being covered over (channena) from all sides with different varieties of trees, shrubs (gaccha) and creepers; in other words, by your residential region (vasanaṭṭhāna) having become (bhūta) all round roofed (paficchāda). Indeed, this is the significance (adhippāyo) here:– O Mahānāma! If, after having relaxed (vissajjetvā) your mental exercise (kammaṭṭhāna) you become bountiful of wild thoughts (vitakka), in this way, you dwindle yourself through this Nesādaka hill which has become your congenial (sappāyena) residential region (nivāsanaṭṭhāna) endowed with (cool) shade and water: now, I shall made you (tan) fall from here, and kill (you); therefore, it is not permitted (labbha) to become familiar (vasikena) with wild thoughts (vitakka). Thoroughly threatening himself but in this manner, the Thera indulged himself in developing spiritual insight (vipassanā) and attained Arahantship. Hence, has it been said in the Apadāna.-- “On the shore of the river Sindhu, my hermitage was well made. There I taught to my pupils the traditional text (Itihāsa) together with palmistry (lakkhanaṃ). They who were desirious of doctrine (dhamma) and well-disciplined (vinīrā), did desire to hear good instruction (susāsanaṃ); they had attained perfection in the set of six disciplines of vedic science and they lived on the bank of the Sindhu river. They are specialists in the course of catastrophe (uppāragamana), as well as in characteristic marks (lakkhanesu); they lived then in the wood (vipine) seeking (their) most excellent welfare (atthaṃ). There and then (tāvade) there arose in the world self-awakened Buddha named Sumedha. Out of compassion for us, the distinguished leader (vināyaka) came near. Having made a grass-spread, I offered the same to the eldest of the world, when the great Hero, the Leader of the world Sumedha had come near. Having collected honey from the wood (vipināto) I offered the same to the best Buddha. The self-awakened Buddha enjoyed it and spoke this statement (vacanaṃ). I shall make announcement about him who pious-mindedly offered me that honey with his own palms; do listen to me while I speak. On account of this honey-offering as well as the offering of grass-spread, he will have his pleasure in the divine world for thirty thousand aeons (kappa). Thirty thousand aeons (kappa) hence there will become in the world the Master, named Gotama by His clan, in the family (kula) origin (sambhava) of Okkāka. He will be an heir in His deeds (dhammesu), a boson-son (oraso) created (nimmito) by dhamma; after having fully understood all the cankers (āsava) he will enter nibbāna as a canker-free Arahant. Having come here from the divine world, as and when he entered (upagate) his mother’s womb, there would rain down a shower of honey covering the earth with honey. At the very moment I came out from my mother’s womb which is very difficult to escape from, there also was honey rain- shower, which rained permanently at all times. Having specially come out from the house- hold life (āgāra) I became a houseless monk; I was a gainer of food and drink; this is the fruitful result of honey- offering. I had all my desires with success (samiddho), having become a celestial and human-being; because of that self- same offering of honey I have attained the extinction of cankers (āsavakkhayaṃ) When the rain has showered and the grass is four-finger thick and when the trees growing on earth have well blossomed and properly foliaged (sañchanne) I dwell ever happy and canker-free in an empty house, a pandal (maṇḍapa) at the foot of the tree. I had gone beyond all existences. Moderate (majjhe), superior (mahante) and inferior (hīne) as well. Today my cankers (āsavā) are destroyed; there exists now no new existence (punabbhava). It was thirty thousand aeons ago that I then made my offering. I do not remember any evil existence: this is the fruitful result of my honey offering. My depravity had been burnt. … Buddha’s instruction had been carried out." This self-same stanza, also, became the verse that made manifest the Thera’s Arahantship (aññā). The Commentary on the stanza of the Thera Mahānāma is complete. ----